Al-Safa and Al-Marwah

What, according to the 'clear and detailed' quran, are Al-Safa and Al-Marwah?

S 2:158 Al-Safa and Al-Marwah are of the cult rituals of Allah. So he who has performed Hajj of the House or has performed Umrah, there is no misdemeanour upon him to circumambulate them. And he who has done good voluntarily then Allah is grateful, learned.

The novel says that there is no misdemeanour to circumambulate them (note that there is no mention of running between them). Why might the author be speaking of misdemeanour?

Asbab al-Nuzul for this verse:

(Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah...) [2:158]. Sa‘id ibn Muhammad ibn Ahmad al-Zahid informed us> Abu ‘Ali ibn Abi Bakr al-Faqih> ‘Abd Allah ibn Muhammad ibn ‘Abd al-‘Aziz> Mus‘ab ibn ‘Abd Allah al-Zubayri> Malik> Hisham> his father> ‘A’ishah who said: “This verse was revealed about the Helpers. They used to make a pilgrimage to Manat which was close to Qudayd. They also used to avoid going between al-Safa and al-Marwah. When Islam came, they asked Allah’s Messenger, Allah bless him and give him peace, about this, and Allah, exalted is He, revealed this verse”. This is narrated by Bukhari from ‘Abd Allah ibn Yusuf from Malik. Abu Bakr al-Tamimi informed us> Abu’l-Shaykh al-Hafiz [al-Asfahani]> Abu Yahya al-Razi> Sahl al-‘Askari> Yahya and ‘Abd al-Rahman> Hisham> his father> ‘A’ishah who said: “This verse was revealed about a group of people from the Helpers. Before Islam, they used to make pilgrimage to Manat and were forbidden from going between al-Safa and al-Marwah. When they went to pilgrimage with Allah’s Messenger, Allah bless him and give him peace, they mentioned this to him. And so Allah revealed this verse”. This is narrated by Muslim from the report of Abu Bakr> Ibn Abi Shaybah> Abu Usamah> Hisham> his father> ‘A’ishah. Said Anas ibn Malik: “We disliked going in between al-Safa and al-Marwah, because they were the shrines of Quraysh in the pre-Islamic period, and so we abandoned them in Islam. Then Allah revealed this verse”. Said ‘Umar ibn Hubshi: “I asked Ibn ‘Umar about this verse and he said: ‘Go to Ibn ‘Abbas and ask him’. The latter said: ‘There was on al-Safa an idol in the form of a man called Isaf, and on al-Marwah an idol in the form of a woman called Na’ilah. The people of the Book claimed that these two had committed adultery in the Ka’bah and as a punishment Allah turned them into two stones which were placed on al-Safa and al-Marwah so that people can take heed. But after a long time had passed, they were worshipped instead of Allah, exalted is He. Whenever the people of the pre-Islamic period went in between them, they stroked the two idols. When Islam came and the idols were destroyed, the Muslims disliked going between al-Safa and al-Marwah because of these two idols.

And as a response, Allah revealed this verse’ ”. Said al-Suddi: “In the pre-Islamic period, the devils used to emit noises at night between al-Safa and al-Marwah between which idols were placed. When Islam emerged, the Muslims said: ‘O Messenger of Allah! We will not go in between al-Safa and al-Marwah, for this is a practice of idolatry which we used to do in the pre-Islamic period’. As a response, Allah, exalted is He, revealed this verse”. Mansur Ibn ‘Abd al-Wahhab al-Bazzaz informed us> Muhammad ibn Ahmad ibn Sinan> Hamid ibn Muhammad ibn Shu‘ayb> Muhammad ibn Bakkar> Isma‘il ibn Zakariyya> ‘Asim> Anas ibn Malik who said: “They used to refrain from going in between al-Safa and al-Marwah, both of which were of the rites of the pre-Islamic period. We used to shy away from going in between them. Then Allah, exalted is He, revealed: Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them...)”. This is narrated by Bukhari from the report of Ahmad ibn Muhammad> ‘Asim. .

The Jalalayn:

Truly Safā and Marwa two mountains near Mecca are among the waymarks sha‘ā’ir plural of sha‘īra of God the ritual ceremonies of His religion so whoever makes the Pilgrimage to the House or the Visitation that is whoever prepares to perform the Pilgrimage hajj or the Visitation ‘umra the original sense of both terms hajja and i‘tamara is ‘to aim for’ and ‘to visit’ respectively; he would not be at fault it would not be a sin if he circumambulates them the original tā’ of yatatawwafa ‘circumambulate’ has been assimilated with the tā’ by pacing quickly sa‘y between them seven times this was revealed when the Muslims were averse to this circumambulation because the pagan Arabs used to circumambulate them and there was an idol atop each mountain which they used to stroke. It is reported from Ibn ‘Abbās that this pacing between the two is not obligatory based on the fact that when no sin can be incurred the context implies free choice. Al-Shāfi‘ī and others however considered it to be a pillar of the Pilgrimage rituals. The Prophet made clear its obligatory aspect when he said that ‘God has prescribed for you the pacing sa‘y’ as reported by al-Bayhaqī and others; and he the Prophet also said ‘Begin with what God has begun’ meaning al-Safā as reported by Muslim; and whoever volunteers tatawwa‘a a variant reading is yattawa‘ the ta’ here being assimilated good that is any good deed such as circumambulation or other that is not obligatory on him; God is Grateful for such a deed and rewards that person for it Knowing it.

The Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs:

Allah then mentions the believers' dislike of going between al-Safa and al-Marwah in front of the idols which were placed there, saying: (Lo! Al-Safa and al-Marwah) going around al-Safa and al-Marwah (are among the rites of Allah) among the rites of pilgrimage that Allah, Exalted is He, has commanded. (It is therefore no sin) one commits no transgression (for him who is on pilgrimage to the House or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord) and whoever performs extra works other than this obligation of going between al-Safa and al-Marwah, (Lo! Allah is Responsive) accepts such works, (Aware) of your intentions; it is also said that this means: Allah accepts the smallest of your works and His reward is abundant. altafsir.com

Ibn Kathir:

The Meaning of "it is not a sin'' in the Ayah

Imam Ahmad reported that `Urwah said that he asked `A'ishah about what Allah stated:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا

(Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House (the Ka`bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah).) "By Allah! It is not a sin if someone did not perform Tawaf around them.'' `A'ishah said, "Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.' Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah's Messenger about it, saying, `O Messenger of Allah! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.' Allah then revealed:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا

(Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah of the House to perform the going (Tawaf) between them.)'' `A'ishah then said, " Allah's Messenger has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them.'' This Hadith is reported in the Sahihayn.

In another narration, Imam Az-Zuhri reported that `Urwah said: Later on I (`Urwah) told Abu Bakr bin `Abdur-Rahman bin Al-Harith bin Hisham (of `A'ishah's statement) and he said, "I have not heard of such information. However, I heard learned men saying that all the people, except those whom `A'ishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah. ' Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.' So Allah revealed:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ

(Verily, As-Safa and Al-Marwah are of the symbols of Allah.)'' Abu Bakr bin `Abdur-Rahman then said, "It seems that this verse was revealed concerning the two groups.'' Al-Bukhari collected a similar narration by Anas.

Ash-Sha`bi said, "Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed.''

The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah

Muslim recorded a long Hadith in his Sahih from Jabir, in which Allah's Messenger finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting:

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ

(Verily, As-Safa and Al-Marwah are of the symbols of Allah.) The Prophet then said, (I start with what Allah has commanded me to start with meaning start the Sa`i (i.e., fast walking) from the As-Safa). In another narration of An-Nasa'i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa).) https://quranx.com/Tafsir/Kathir/2.158